A series of conversations between Fr Tischner and editor Jacek Żakowski, who wrote for Gazeta Wyborcza, appeared on the TVP channel. The full conversation began by comparing the fresh catechism with the catechism of the Council of Trent. Both the priest and the writer agreed, the gap is huge. Although Fr Tischner called this chasm a "coppernic coup", I would alternatively call it a regress of reason moved by religion to the times of the Stone Age.
Tischner began by comparing the definition of religion in both catechisms.
New Catechism: “Faith is the answer of a man given to God, who reveals himself to him and gives to him, bringing at the same time abundant light to a man seeking the eventual meaning of his life.” (KKK 26)
To specify what religion is traditionally, I will usage the definition of St. Thomas of Aquinas: “Faith is an act of reason, convinced of the fact of God by will, moved by God’s grace” (St. Thomas of Aquinas, Summa theologiae, II-II, 2, 9; Cf. Vatican Council I: DS 3010).
You could say it's just a tiny translation of accents. From a theocentric position of the certainty of the truths revealed by God, 1 goes to a personalistic definition aimed at the freedom of our Self. In the meantime, what conclusions does Fr Tischner draw?
Fr Tischner believes that the fresh definition of faith, not only means the right of man to rebel against the Church, as Martin Luther did, but besides means the legitimacy of each of us to uncertainty in God. Here he uses the example of the Savior, who cries out on the cross “My God, why you have left me.” For Tischner, God lost his faith. If Fr Tischner had made a akin thesis a 100 years earlier, it would most likely have been subject to all the most severe ecclesiastical punishments, since it is heresy. Christ never doubted the Father, the Savior simply utilized the words of Psalm 22 in which David called to his God and thus identified himself with abandoned Israel.
The gestures and anti-Catholic remarks of Żakowski, who had an unheard chance to trample on Catholic doctrine with the aid of a priest, were followed with much disgust.
Fr Michel Simoluin said: “It is hard to specify this catechism. However, it could be said that it is the council ecstasy of man's generosity, of God's beauty and of his most beautiful work--man's.
I'll finish with a quote from St. Pius X's letter Notre charge apostolique About Sillon. This catechism is catechism: a more universal religion than the Catholic Church, combining all the people who yet became brothers and companions in God's Kingdom. You do not work for the Church, you work for humanity.”Is fresh Catechism Catholic?, Warsaw 2003, p. 46).
Fr Franz Shmidberger concludes, "Taking this catechism to hand, despite the beautiful pages and good statements it contains, we do not truly receive a textbook of Catholic faith, but a beautiful and good lecture on the modernist religion of the Council Church."Ibid.(p. 6)
Fr Tischner rather well reported the novelty of this teaching by claiming that it was a coup against the conventional definitions of Roman Catechism. He stated that he expressed the freedom of the Creator, which balances the freedom of man. In this vague reasoning, it is hard to see the essence of things. However, this essence is simple. The Church no longer has the right according to revolutionaries to dictate who a man is to be, to become what a man will make him.
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